Commentary on the Psalms (In Psalmos Davidis Expositio)

The title is not new. For it is, "Unto the end, a Psalm of David." In the preceding Psalm the Psalmist treated of his own justification; but in this one he treats of the dignity of the just. Concerning this he does two things. First, he exhorts the just to spiritual praise. Second, he expresses their dignity, at the words "Blessed is the nation." Concerning the first he does two things. First he exhorts them to spiritual gladness and praise. Second he assigns the reason for their joy and praise, at the words "because the word is right." Concerning the first he does two things. First he exhorts them to gladness and praise. Second he sets forth the manner of these, at the words "Give praise to the Lord," etc. Concerning the first he does two things. For first he sets down the exhortation. Second he assigns its reason: "Praise is comely for the upright." For he had said, "I said, I will confess... and thou hast forgiven... and for this shall [every one that is holy] pray [to thee]," etc. Therefore, O just, since you have been justified, rejoice in the Lord, not in the world; otherwise you are not just, for he is not just who does not rejoice in justice. But God himself is just, and he himself is justice; Psalm 10: "The Lord is just," etc. And therefore, O just, rejoice in the Lord: Habakkuk 3: "But I will rejoice in the Lord, and I will joy in God my Jesus." But why does he say, "Rejoice in the Lord, O ye just," and not say, "Rejoice, all," in the Lord? The reason is: because "praise is comely for the upright," namely, praise of God. We must therefore see whether they are upright, and how praise befits them. A thing is not called right except insofar as it is conformed to a rule and a measure. Now the measure and rule of the human will is justice and the divine will. Those, therefore, who do not have a right disposition cannot rightly praise God together, because they are unwilling to conform their will to the divine will, but rather wish the divine will to be conformed to their own. And therefore God does many things which they themselves do not approve. But those who fit themselves to the will of God rejoice both in prosperity and in adversity; and therefore he says "praise together," because they praise concerning all things, not only concerning some. Likewise, with one mind. Ecclesiasticus 15: "Praise is not seemly in the mouth of a sinner." Isaiah 4: "Rejoicing to them that are saved of Israel."

Then, where he says, "Give praise to the Lord," he sets down the manner of praise and gladness. Now it must be known that in the praise of God what is chiefly intended is that man's affection should tend toward God, and be directed toward him. Likewise, musical harmonies change man's affection. Whence Pythagoras, seeing a youth being driven mad by the Phrygian mode, had the mode changed; and thus he tempered the mind of the raging young man to a most peaceful state of mind, as Boethius says in the proem of his work on music. Hence it was devised that in every form of worship certain musical harmonies should be employed, so that man's mind might be roused toward God. Now these harmonies have customarily been employed in two ways: sometimes on musical instruments, and sometimes in songs. And therefore he first shows the first way, where he says, "on the harp"; second, the second way, where he says, "sing to him." For man's affection is directed by instruments and musical harmonies with respect to three things: for sometimes it is established in a certain rectitude and firmness of mind; sometimes it is caught up into loftiness; sometimes into sweetness and gladness. And for this, as the Philosopher holds in Politics 8, chapter 7, three kinds of song were instituted. For corresponding to the first there is the Dorian song, which is of the first and second tone, as some hold. Corresponding to the second there is the Phrygian song, which is of the third tone. Corresponding to the third there is the Hypolydian song, which is of the fifth and sixth tone. Others were afterward invented in addition. And so it is with instruments, for certain instruments produce the first, such as the pipe and the trumpet; certain produce the second, as the organ; certain the third, as the psaltery and the harp: Psalm 80: "A pleasant psaltery with the harp." But because the Psalmist here intends to lead men on to exultation, he makes mention only of these two, namely the psaltery and the harp. But because all these things happened to them in figure, 1 Corinthians 10, they used not only these instruments for this purpose, but also in figure. The harp has its sound from below, and signifies the praise which rises up from below, that is, from earthly things; but the psaltery has its sound from above, and signifies the praise which is of heavenly goods. Now he says "of ten strings," because by them are signified the ten precepts of the Decalogue, in which the whole of spiritual teaching consists.

Consequently, where he says, "Sing," he treats of the singing of the human voice. Now it must be known, according to the letter, that there is a twofold modulation: one is by simple song, and the other is by part-singing. He touches the first where he says, "a new canticle"; the second where he says, "with a loud noise." According to the spiritual understanding, man ought to exult concerning two things: namely, the goods of grace received, and the goods of glory awaited. By the first goods we are renewed. Ephesians 4: "Be renewed in the spirit of your mind"; Romans 6: "let us walk in newness of life." He therefore sings a new canticle who exults in God over the renewal of grace: Revelation 14: "the saints sang a new canticle." But he sings well with a loud noise who sings of the goods of glory, and expresses in words the canticle which man conceives in his heart. Or, "in jubilation," or in jubilee, according to Jerome. Now jubilation is an ineffable gladness which cannot be expressed in words; but by the voice one is given to understand the immense breadth of joys. Now those things which cannot be expressed are the goods of glory: 1 Corinthians 2: "Eye hath not seen, nor ear heard," etc. And therefore he says, "sing well to him with jubilation," because these things cannot be expressed by song. But you will say: in the Old Testament there were musical instruments and vocal songs. Why then did the Church give up the former, but take up the latter? A twofold reason is given mystically: one, that they were figurative. The second reason is that God is praised by mind and voice, not by instruments. Another reason is drawn from the words of the Philosopher, who says that it is contrary to wisdom for men to be trained in lyres and musical instruments, because these occupy the mind in their own operation; but music ought to be simple, so that men, given over to divine praises, may be drawn back from bodily things.

Second, where he says, "because," he assigns the reason for the joy and the praise. Now the reason for the praise and joy is twofold. One is on the part of God, in whom one must rejoice. The second is on the part of his effects, at the words "by the word of the Lord." Concerning the first he does three things. First he sets down the grounds on the part of God. And first, because "the word of the Lord is right," that is, his instruction: Psalm 118: "a lamp to my feet," etc. Or his very promise: Proverbs 8: "all my words are just... unto them that understand, they are right." Second, because "all his works are done in faithfulness," that is, faithfully: Psalm 144: "the Lord is faithful in all his words, and holy in all his works." Now there is great joy when a faithful man is found: Proverbs 20: "but a faithful man, who shall find?" Or, he says "in faith," because the works of God are good merits. But these are not meritorious unless they are done in faith, since without faith it is impossible to please God, Hebrews 11. Or: "the word is right, and his works." But to whom? "In faith," that is, among the faithful; for among unbelievers the works of God and his right words do not appear. Third, because "he loveth": and concerning this he does two things. First he shows the affection of God, where he says, "the Lord loveth." Second he manifests it by a sign, at the words, "the earth is full of the mercy of the Lord." Among all the things that make one rejoice concerning the Lord, there are two, namely mercy and justice: Proverbs 20: "mercy and truth preserve the king." For by justice subjects are defended. Take away justice, and no one will be secure and glad. Likewise, without mercy all fear, and do not love. This he gives us to understand concerning God, where he says, "the Lord loveth mercy and judgment." For he loves it in himself, because these are found in his work: Psalm 24: "all the ways of the Lord are mercy and truth." Likewise he loves it in each one: Micah 6: "I will show thee, O man, what is good, and what the Lord doth require of thee. Surely," etc. And therefore he says, "rejoice," because God truly loves mercy: for "the earth is full of the mercy of the Lord." Behold, he manifests it by a sign. For every fullness of the earth proceeds from the mercy of God, because the earth is full not of temporal, but of spiritual goods; and this especially after the coming of Christ. Acts 2: "they were all filled with the Holy Ghost," etc. For all these things are from the mercy of God: Romans 9: "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." Now he says "the earth," etc., not "heaven," because in heaven there is no misery, and therefore it does not need mercy; but the earth, where man is filled with many miseries, needs the fullness of mercy.

Then, where he says, "By the word," the cause of the joy is set down on the part of the divine effects. Moses, at the beginning of the creation of things, makes mention of three: of heaven, of water, and of earth: Genesis 1: "In the beginning God created heaven and earth"; and further on: "the Spirit of the Lord moved over the waters." According to this, then, the Psalmist first states the effect of God in the heavens; second, in the waters, at the words "gathering together"; third, on the earth, at the words "let all the earth fear the Lord." He says, then, "by the word of the Lord the heavens were established." According to the Gloss this is expounded both literally and mystically. And in both senses these words are treated which are on the part of God, namely, Lord, Word, and the Spirit of his mouth. Lord is a name of power, and power is appropriated to the Father. Word is a conception of the mind, whence Wisdom too is said to be begotten. And the Word is the Son. His Spirit is the Holy Spirit. Now it is called "the Spirit of the mouth" because the mouth is appropriated to the word: whence it is the same as if it said "the Spirit of the Word," because he is the Spirit of the Son and of the Truth. And although the works of the Trinity are undivided in the Godhead — John 5: "Whatsoever things the Father doth, these the Son also doth in like manner" — nevertheless here he speaks according to appropriation. Now in heaven there are two marvels: namely, its perpetuity, since it is incorruptible; and its power, by which the whole lower world is changed, namely through heat in summer, and through cold in winter. Now the perpetuity of heaven comes about from the nature of its form: for the forms of the elements are particular, and do not fill the whole potency of matter; whence their matter remains in potency to another form. But the form of heaven has a certain totality, and fills the whole potency of matter. But the form of an artifact proceeds from the form in the mind of the artisan. Now the form conceived in the heart of the Father is the Word. Therefore the forming of every thing is attributed to the Word; whence he says, "by the word of the Lord the heavens were established." Now the power of the heavens is in moving. But every posterior motion is derived from a prior one as from its cause. The first motion in things that act by will is the motion of love, because every motion in things that have will is a motion of the will. And therefore Dionysius says, in chapter 4 of the Divine Names, that the divine love does not allow him to be without offspring, but moves him to operation, etc. It is necessary, therefore, that the power of the heavens be from the Spirit; and therefore he says, "and all the power of them by the spirit of his mouth." Mystically, by the heavens are understood the apostles: these were established by the word of the Lord, namely of Christ, or by the Son of the Lord; and this is his prayer and his teaching. Luke 22: "I have prayed for thee, that thy faith fail not," etc. Likewise their power was established through the Holy Spirit. Luke, at the end: "sit ye in the city, till you be endued with power from on high."

Then, where he says, "gathering together the waters of the sea, as in a vessel," he shows the effect of God in the waters. Now in the waters two marvels are to be considered. One, that the waters are gathered into one part of the earth, and do not occupy the whole surface — which is marvelous for two reasons. First, because the natural order is that water should surround the whole earth just as air surrounds water. Likewise, the sea is higher than the land. Second, because although water continually evaporates through the heat of the sun, it is nevertheless preserved in the same quantity. And therefore he states two things: namely, that they are gathered into one by the command of God. Jeremiah 5: "I have set the sand a bound for the sea, an everlasting ordinance which it shall not pass over: and the waves thereof shall toil, and shall not prevail; and they shall swell, and shall not pass over it." Job 38: "Who shut up the sea with doors... its swelling waves?" And therefore he says, "gathering together the waters of the sea, as in a vessel." Water gathered in a vessel has a trembling and a rising, yet does not flow away, because it is held in by the skin of the vessel; so water gathered in the sea has a swelling, and yet does not flow away, because it is contained by divine power. Genesis 1: "let the waters be gathered together," etc. The other marvel is that it continually evaporates, and yet is not diminished. Whence, as certain philosophers say, by the power of the sun's heat all the water would, according to nature, be dried up. And therefore, against this, he says, "laying up the depths in storehouses." "Abyss," according to Augustine, denotes the impassable depth of the waters: and it has a twofold interpretation, from "a," which means "without," and "basis," which means "foundation" — as if without foundation, and without brightness, because it is deep and dark. In a storehouse there are three things: for a storehouse denotes a certain quantity of gold, and that which is placed in a storehouse is preserved; whence it is called, as it were, a chest of gold. Likewise it is placed there so that it may be drawn out for use. All this is found in the abyss, for in it there is an immense abundance or multitude of waters. Second, in the abyss water is preserved and does not fall away; third, waters are drawn out for use, when vapors are raised up from them, and rains are generated, and the earth is watered. Psalm 17: "the fountains of waters appeared." This is expounded mystically in two ways: concerning the good and concerning the evil. Concerning the good, so that by the waters of the sea we understand peoples. Revelation 17: "the waters are peoples, and nations, and tongues." As it were, then, he gathers the waters of the sea, that is, the peoples of this world, into the Church as into a vessel. Now the Church is compared to a vessel on account of unity; and because a vessel is made from the skin of a dead animal, by this it is suggested that some come to the Church for this purpose, that they may mortify their members which are upon the earth; for as it were the heavens, the apostles were confirmed, and from them the peoples were gathered together into the Church. "Laying up the depths," that is, the depth of the divine meanings, "in storehouses," that is, of Sacred Scripture. Isaiah 33: "the riches of salvation, wisdom and knowledge; the fear of the Lord is his treasure." Or, "the depths" first, namely deep sinners obscured by the darkness of vices, whom he afterward makes into treasures of gold for the Church. A great treasure of the Church is Paul, and Matthew, and Magdalene, who had once been, as it were, a certain abyss. But among the evil, the water of the sea is understood as the tribulation of this life. Psalm 68: "the waters are come in even unto my soul." Now God confirms the heavens, yet does not take away their weaknesses, because in this way grace is preserved within, in such a way that it does not exclude weaknesses outwardly. And therefore he says that he gathers together their tribulations — namely, of the heavens, that is, of heavenly men — "as in a vessel," that is, in their bodies, laying up the depths, that is, the persecutors of the Church, "in storehouses," because he does not give them the freedom to rage against the Church as much as they wish.

Third, where he says, "let... fear," he shows the effect of God upon the earth. And first he premises an admonition; second he shows the effect of God concerning the earth, at the words "for he spoke," etc. Concerning the first he does two things. First he sets down the admonition; second he expounds it, at the words "but by him," etc. He says, then, "let all the earth fear the Lord," etc. But why did he here insert an admonition, when he had spoken of the other effects without employing any admonition, and does so only concerning the earth? The reason is that every other creature obeys God at a nod, except earthly man; and therefore he says, "all the earth," that is, every earthly man, "let it fear the Lord." Ecclesiastes, at the end: "Fear God, and keep his commandments: for this is all man." For this is a metonymical expression, so that the container is understood for the thing contained, when he says "the earth," meaning the inhabitants of the earth. Second, he expounds the admonition, saying, "but by him," etc.: namely, the good movement toward the service of God, because he alone draws. John 6: "No man can come to me, except the Father who hath sent me draw him."

Then, where he says, "for," he shows a twofold effect concerning the earth. And first the effect of creation; second, of governance, at the words "the Lord bringeth to nought." Now in creation two things are to be considered: namely, the forming itself, and the creating itself. Both are found here. For first he shows the forming itself, where he says, "he spoke," etc. Second, the creating itself, when he adds, "he commanded," etc. He says, then, "for he spoke": Augustine, Book 7 of the Literal Commentary on Genesis: every forming is through the Word, because created things stand to God as artifacts to the artisan. Whence, just as all the forms of artifacts come from the form conceived in the mind of the artisan, so every form of things is from the divine Word conceived. Whence "he spoke," that is, he conceived the Word from eternity, and according to it all things were made; as if he were to say: he begat the Word, in whom it was that all things should be made, and thus there is a forming. Second, the creating: "for he commanded, and they were created." For "to speak" implies a formed word. "To command" implies only an admonition, or an emanation. Whence "to command" implies the creation of formless matter. Ecclesiastes 8: "his word is full of power." Mystically, "he spoke and they were made," by the seed of grace; "he commanded," in the work of truth. Psalm 103: "send forth thy spirit," etc. Now as regards the work of governance, he says.

"The Lord" — because, remaining stable, he changes all things. And first is set down the changing of all things; second, his own stability, at the words "the counsel." Concerning the inhabitants of the earth it must be noted that some are small, some great; and both are subject to change. As regards the small he says, "the Lord bringeth to nought," etc., where he touches two things, namely the purpose, which concerns the end, and the counsel concerning the things that lead to the end. And this is changed, because things do not turn out according to what is counseled, but according to what God disposes. Isaiah 8: "take counsel, and it shall be defeated." And this is what he says: "the Lord bringeth to nought the counsels of nations." And he especially brought to nought the counsel of those who wished to destroy the law of Christ. "And he rejecteth the thoughts of peoples" who have merely human knowledge, for the Lord rejects the purpose of such as these. As regards the great he says, "and rejecteth the counsels of princes," as if to say: he rejects not only the counsels of peoples, but also of princes, because it is not in their power to obtain the intended effect, but rather in the divine ordering. Job 11: "he bringeth counsellors to a foolish end."

Then, where he says, "but the counsel," the stability of God is set down, because his counsel stands, and his thought endures. But is there really counsel in God? It seems not, because counsel implies doubt. I answer that it must be said that counsel is understood one way in God, and another way in us. For knowledge in us implies a discursive process, but in God certainty. So it is with counsel: when it is in us, it denotes an inquiry; but when it is said of God, it implies an ordering of all things with respect to their due end. Isaiah 46: "my counsel shall stand, and all my will shall be done." Acts 5: "if this counsel... be of God, you cannot overthrow it, and dissolve it." "The thoughts of his heart," that is, the purpose of his will, endures; for if he changes his judgment, he does not change his counsel. Isaiah 55: "for my thoughts are not your thoughts, nor my ways your ways."

"Blessed is the nation." Above he exhorted the just to gladness; here he sets down their dignity: and concerning this he does two things. First he sets forth their dignity; second he proves it, at the words "from heaven." The dignity of the saints is very great, because they alone arrive at that which all men naturally desire. If one or a few were to arrive at the one thing which all desire to arrive at, this would be a great dignity. Now all men desire to tend toward beatitude, to which nevertheless only the just attain, because they will possess it perfectly in the future, but now only inchoately and in hope. Therefore the dignity of the just is great. Concerning their beatitude, here begun and to be perfected in the future, he touches two things: namely, its matter, and its cause, at the word "people." He says, then, "blessed is the nation." Concerning beatitude different men have held different views. And according to the different opinions about it there are different schools of philosophers. For some placed it in bodily goods, as Epicurus. Some in the works of the active life, as the Stoics. Some in the contemplation of truth, as the Peripatetics. To seek beatitude in that which is beneath us is vain, because beatitude is above us. But that which is above us is God. Therefore the beatitude of man is to cleave to God. For each thing is perfect if it cleaves to its proper good. But the proper good of man is God. Psalm 72: "but it is good for me to adhere to God." Now one can cleave to God with the mind, namely by intellect and will, not by sense, since this latter is common even to brute animals. In two ways, then, man cleaves to God: namely, through the intellect, by contemplating and knowing, and through the affection, by loving. And because these are imperfect in this life, but perfect in our homeland, therefore beatitude here is imperfect, but there it is perfect. And therefore he says, "blessed is the nation." And why? "Because the Lord is its God," that is, it has its mind joined to God. For this reason, "blessed is the people whose God is the Lord." Hebrews 11: "God is not ashamed to be called their God." But what is the cause of this? Is it nature, fortune, or one's own power? No, but the divine election. John 15: "you have not chosen me, but I have chosen you." Likewise, in the same place, chapter 6: "no man can come to me, except my Father who hath sent me draw him." And therefore he adds, "the people whom he hath chosen," as if to say: they are blessed for this reason, because they have been chosen by God. Ephesians 1: "he chose us in him before the foundation of the world." And this, "for his inheritance," that is, so that they themselves might be his inheritance. Inheritance implies a stable possession. Now God possesses all things as Lord. But only the just are subjected to him through the will; whence he chose them for an inheritance, that is, to possess everlasting justice. Wisdom 1: "justice is perpetual and immortal." Isaiah 19: "Israel is my inheritance." He is therefore the Lord their God, because they enjoy him. And they themselves are the inheritance of God, because they are subject to him.

Then, where he says, "from heaven," he proves their dignity through a consideration of the divine judgment: and concerning this he does three things. First he premises the certainty of the divine judgment. Second he adds the vanity of human prosperity, at the words, "a king is not saved." Third, the efficacy of grace in the saints, at the words "behold, the eyes of the Lord." Concerning the first he does two things. First he weighs the certainty of the divine judgment from its loftiness; second, from its causality. And first he shows it from the first; second from the second, at the words "who hath made." Concerning the first he does two things. First he shows the certainty of the divine judgment from its loftiness. Second he removes a doubt, at the words "from his prepared habitation." He says, then, "from heaven," etc. The higher some power is in the order and kind of power, the more efficacious it is for the works proper to that power. And therefore, the more subtle some cognitive power is, the more efficacious it is in knowing. Nothing is so sublime as the divine intellect; and therefore its efficacy in knowing is greatest. And therefore he says, "from heaven," that is, from the height of the divine majesty. For just as nothing among bodily things is higher than heaven, so nothing among spiritual things is higher than God. And therefore, because he looks from on high, therefore "he beholdeth all the sons of men"; for the more one sees from a height, the more one sees: Proverbs 16: "all the ways of men lie open to his eyes."

Then, where he says, "from his prepared habitation," he removes a doubt. For some believed that God dwells in the heavens as though remote, and so does not know human affairs: Job 22: "he walketh about the poles of heaven, and considereth not our things." This the Psalmist excludes, saying "from his prepared habitation," as if to say: no one would prepare a place for himself so as to hinder himself. It would be otherwise if another had prepared it for him. For a king would be foolish if he prepared for himself a seat from which he could not rule his kingdom: and this is what he says, "from his prepared habitation," that is, from the heaven which he prepared for himself to be his dwelling place — not indeed that he is comprehended by it, but because his glory shines forth more fully in it — "he hath looked," he says, "upon all that dwell on the earth," that is, upon the flesh, by taming it: Psalm 112: "who is as the Lord our God, who dwelleth on high, and looketh down on the low things," etc. Psalm 102: "the Lord hath prepared his throne in heaven," etc. Or, "from heaven," that is, from Christ. Upon angels or apostles he looked with the eye of his mercy, to save mankind.

Then, where he says, "who hath made," he proves the certainty of the divine knowledge from its causality: and concerning this he does two things. First he sets down its causality. Second he concludes the certainty of his knowledge, at the words "who understandeth." It would be foolish to say that someone, making some finished work, should be ignorant of its use; for he would make it in vain, since its use is its end; and therefore elsewhere he says, Psalm 93: "he that formed the eye, doth he not consider?" How, then, could it be that he should make something proportioned to the knowing of particulars, unless he himself knew them? For man knows singulars through his intellect and soul and heart. Therefore God, who makes that heart, knows them. And note that the words carry their own weight. For he says "hearts," so as to exclude a single intellect common to all men, for different men have different intellects. But he says "severally," to show that the soul is not one and the same in all: otherwise it would not be said that he formed them severally, but one soul, from which all derive, and thus likewise severally. Therefore he himself formed each soul individually, namely through creation, since the soul is a substance subsisting of itself, not out of matter. Likewise he said "formed," to show that it is not made out of the substance of God; otherwise it would not be called formed, but consubstantial. And he says pointedly "formed," because it is the work of potters to impress a beautiful form upon vile material; thus God, in creating, infuses a soul into a body of clay: 2 Corinthians 4: "we have this treasure in earthen vessels"; Romans 9: "shall the thing formed say to him that formed it, why hast thou made me thus?" And from this he concludes that "he understandeth all their works"; for he who knows the cause knows the effect. Now the cause of all human effects is the heart. But God knows the heart. Therefore he knows its works also. "He formed" is understood of the forming of grace, because the gifts of grace are from him, and this severally, because "there are diversities of graces," 1 Corinthians 12. And this, because he himself understands their works, by helping and advancing them.

"A king is not saved." Above, the Psalmist showed the dignity of the saints from the certainty of the divine judgment, by which he intended to prove the dignity of the saints; now in this part he shows the vanity of human prosperity: and concerning this he does two things. First he shows that no temporal power can bring men to the salvation of the just. Second he shows that it is the mercy of God that does this, at the words "behold, the eyes of the Lord." He says, then, "a king is not saved." But since secular power is threefold — one which consists in a multitude of subjects, another in bodily strength, and another in outward riches — he therefore shows that none of these can bring one to salvation. And first, concerning the first power, which is royal power; and therefore he says, "a king is not saved by great power." Jerome has, "by a multitude," etc. Psalm 145: "put not your trust in princes, in the children of men, in whom there is no salvation." Nay rather, if they sometimes have salvation, this is through God: Psalm 143: "who givest salvation to kings." Second he shows that there is no salvation in bodily strength; whence he says, "nor shall the giant be saved by his own great strength," that is, by his might: Baruch 3: "there were the giants, those renowned men that were from the beginning," etc. Third, that there is none in riches. And he sets down two auxiliary supports, namely the horse, and abundance of goods. As to the first he says, "the horse is deceptive," etc., that is, however good a horse he may have, still he cannot be saved either bodily or spiritually: Proverbs 21: "the horse is prepared for the day of battle: but the Lord giveth safety." As to the second he says, "neither shall he be saved by the abundance of his strength," that is, of outward things: Proverbs 11: "he that trusteth in his riches, shall fall"; Isaiah 31: "woe to them that go down to Egypt for help, trusting in horses." Mystically, morally, and allegorically it is thus expounded, that man is not saved by his own power, whatever good he may possess. For there is a threefold good by which one seems able to attain salvation. The first is power; and as to this he says, "a king is not saved by great power." For if one is powerful enough to rule others, this is not through his own power, but he has it from God. The second is constancy; and this he does not have through his own power: whence he says, "nor shall the giant be saved by his own great strength." The third is a good disposition of body and fortitude; whence he says, "the horse is deceptive," namely, a strong and sturdy body is deceptive. Or it is universally, "by the abundance of his strength," that is, from whatever source he may have an aptitude to good, he is not saved unless God grants him salvation: Psalm 29: "in my abundance I said, I shall never be moved. Thou didst turn away," etc. This is what is said in Jeremiah 9: "let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches."

Then, where he says, "behold, the eyes," the efficacy of the divine mercy in saving is shown. And first he sets down the saving mercy. Second, the disposition of the saints conceived from this consideration, at the words "our soul." Concerning the first he does three things. First he shows the divine mercy. Second, upon whom the divine mercy has its effect, at the words "upon them that fear him." Third, what effect it has, at the words "that he may deliver." He says, then, "behold, the eyes of the Lord." For he suggests the divine mercy through God's regard. Psalm 118: "look thou upon me, and have mercy on me." Now upon whom he looks, he adds, "upon them that fear," etc. Habakkuk 1: "thy eyes are too pure to behold evil, and thou canst not look on iniquity." Look, then, upon those who have both fear and hope. One without the other does not suffice, for fear without hope despairs, and hope without fear presumes. Now fear arises from considering the divine power. Jeremiah 10: "who shall not fear thee, O king of nations?" But hope arises from the mercy of God. From the first arises flight from sin, from the second, hope of pardon. Now he shows the effect of the divine mercy where he says, "that he may deliver their souls from death," etc. Here he shows a twofold effect: that he frees from evil, and as to this he says, "that he may deliver from death"; likewise, that he confirms in good, and as to this he says, "and feed them." He says, then, "that he may deliver their souls from death" — from bodily death, and the death of sin, and the death of future damnation at the resurrection. Hosea 13: "I will deliver them out of the hand of death," etc. He also confirms them in good: whence he says, "and feed them in famine," that is, in necessity; and he speaks of bodily nourishment. Psalm 144: "the eyes of all hope in thee, O Lord, and thou givest them food in due season." And of spiritual nourishment: Deuteronomy 8: "man liveth not by bread alone, but by every word that proceedeth from the mouth of God." And of sacramental nourishment: John 6: "my flesh is meat indeed." "He hath placed me there in a place of pasture": Psalm 22.

Consequently, where he says, "our soul," he shows what effect follows in these persons from this consideration. And it is twofold. The first effect is that of hoping. The second, of praying, at the words "let thy mercy... be upon us," etc. Concerning the first he does two things. First he shows how the effect of hope arises in them. Second the reason is assigned, at the words "for he is our helper." He says, then, thus: "the eyes of the Lord are upon them that fear him," etc. And therefore "our soul waiteth for the Lord," that is, if any evils are sent upon us by God, let us bear them patiently. James 1: "you have heard of the patience of Job." Likewise, by awaiting his promises. He waits, therefore, both for him who punishes and for him who promises. And there is a twofold reason. One is on account of the experience of benefits; the other, on account of hope of things to come, at the words "in him shall our heart rejoice." The experience of benefits is in the advancement of goods; whence he says, "for he is our helper." Likewise in protection from evils; and therefore he says, "and our protector." Now we hope for future gladness; whence he says, "in him our heart shall rejoice," that is, in the vision of him. Isaiah 66: "you shall see, and your heart shall rejoice." Job 22: "then shalt thou abound in delights in the Almighty," etc. And this joy is here imperfect, but there — namely, in our homeland — it is perfect. And this is so because "we have hoped in his holy name." For "and" is here put for "because." His holy name is the name of his mercy; as if he were to say: we shall rejoice for this reason, because we have hoped in his holy name, that is, in his goodness, or in his mercy, and not in our own merits. Then, where he says, "let thy mercy," the effect of prayer is set down: for prayer is the interpreter of hope, and therefore it follows upon hope. And although any particular benefit whatsoever is from the divine mercy, two things nevertheless especially are from it. The first is the benefit of the Incarnation: Luke 1: "through the bowels of the mercy of our God," etc. "Let thy mercy be upon us" — namely, that thou mayest take on flesh and free us — "upon us," that is, beyond our merits. The other benefit is that of salvation; and this too is "upon us," because "not by the works of justice which we have done, but according to his mercy he saved us." Titus 3: "as we have hoped in thee"; because "no one hath hoped in the Lord, and been confounded," Ecclesiasticus 2.